round.  That they can assume other aerial bodies, all manner of shapes at their pleasures, appear in what likeness they will themselves, that they are most swift in motion, can pass many miles in an instant, and so likewise [1131]transform bodies of others into what shape they please, and with admirable celerity remove them from place to place; (as the Angel did Habakkuk to Daniel, and as Philip the deacon was carried away by the Spirit, when he had baptised the eunuch; so did Pythagoras and Apollonius remove themselves and others, with many such feats) that they can represent castles in the air, palaces, armies, spectrums, prodigies, and such strange objects to mortal men’s eyes, [1132]cause smells, savours, &c., deceive all the senses; most writers of this subject credibly believe; and that they can foretell future events, and do many strange miracles.  Juno’s image spake to Camillus, and Fortune’s statue to the Roman matrons, with many such.  Zanchius, Bodine, Spondanus, and others, are of opinion that they cause a true metamorphosis, as Nebuchadnezzar was really translated into a beast, Lot’s wife into a pillar of salt; Ulysses’ companions into hogs and dogs, by Circe’s charms; turn themselves and others, as they do witches into cats, dogs, hares, crows, &c.  Strozzius Cicogna hath many examples, lib. iii. omnif. mag. cap. 4 and 5, which he there confutes, as Austin likewise doth, de civ.  Dei lib. xviii.  That they can be seen when and in what shape, and to whom they will, saith Psellus, Tametsi nil tale viderim, nec optem videre, though he himself never saw them nor desired it; and use sometimes carnal copulation (as elsewhere I shall [1133]prove more at large) with women and men.  Many will not believe they can be seen, and if any man shall say, swear, and stiffly maintain, though he be discreet and wise, judicious and learned, that he hath seen them, they account him a timorous fool, a melancholy dizzard, a weak fellow, a dreamer, a sick or a mad man, they contemn him, laugh him to scorn, and yet Marcus of his credit told Psellus that he had often seen them.  And Leo Suavius, a Frenchman, c. 8, in Commentar. l. 1.  Paracelsi de vita longa, out of some Platonists, will have the air to be as full of them as snow falling in the skies, and that they may be seen, and withal sets down the means how men may see them; Si irreverberatus oculis sole splendente versus caelum continuaverint obtutus, &c., [1134]and saith moreover he tried it, praemissorum feci experimentum, and it was true, that the Platonists said.  Paracelsus confesseth that he saw them divers times, and conferred with them, and so doth Alexander ab [1135]Alexandro, “that he so found it by experience, when as before he doubted of it.”  Many deny it, saith Lavater, de spectris, part 1. c. 2, and part 2. c. 11, “because they never saw them themselves;” but as he reports at large all over his book, especially c. 19. part 1, they are often seen and heard,